Saturated and drained

The whole body is saturated with and drained of substance. We identify with what we experience and attribute any altering of our reality to what we think we do or consume, when it is the whole body who does anything in reality. For us, nothing happens without the whole body and all that can is because of the whole body.

The whole body is saturated with and drained of substance. Touched by the rest of creation, the whole body is in creation next to other whole beings and things.

We identify with what we experience, our sense and thoughts that arise from what we think we consume, interact or do things with – when it is the whole body who does anything, and to whom things happen to, in reality.

We reach to our sense of things and people and hold to our sense of self, for or against, with or away from them. Are we to be or transcend? The whole body encompasses all we experience, our self and what we experience, all that we think we are, we do, and happens to us, including the choices and options we think we have, to struggle or to accept.

There is nothing of our projected reality without the whole body in reality. The whole body consumes, does, is and is happening, as well as projects our reality including both what we experience and our self.

For us, as a projected part, the question should be, how can we as an identity be related with our whole we are projected by. The answer is as an integral part of our whole, which we are as projected actuality.

The difficulty however, is that we are identified in our self with what we experience, isolated from our whole.

We as an identity are a projected part, as are the things and people we experience, and where they are placed, in “the world” or the realms within (“the world” we generally regard as objective reality is a projected indication of the real world; our world is projected by the whole body in and of reality; its space and time, our here and now, is witnessed, and contrasted against an inner reality).

Also projected by our all encompassing whole, is our sense of independence and separateness from others, things and the world. We think we relate with things and people across a projected sense or placed situation of separation and difference – our sense of self depends on, is determined and defined by both what is not-self and the multitude of others and other things.

We relate as subject with the object of our experience (or what we think we experience). We are normally isolated thus from our whole in this relation as subject, sealed in an identification across separation, with the object of our experience, bound by our conscious, witness and deeper being.

And what is challenging is that there are depths through levels to our reality, and a process of becoming a part that is transforming of us – we become not what we were. It occurs in relation with the whole body, I believe through his or her happening. It is what happens according to the happening of the whole body in reality.

Doing is a mystery that involves us thinking we do when it is the whole body who does. Any act or performance is tacit if one considers the actuality of what it is we do. The act of consuming is easy, whether it be of substance or a purchase, with an immediate or direct effect to our reality of identity and experience.

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8 thoughts on “Saturated and drained”

It seems that what you are saying Phil, is that experience is very largely representational, that the mind creates a superimposition from ‘raw’ sensory data, that it (the mind) constructs what we might think of as a navigable, consensus ‘reality’, though one which is not ultimately any actuality other than its own. Along with this, the mind (if one accepts such a term) creates a narrative which is retained ‘internally’, thereby accessing cognition and becoming egoically aware – it knows of its own existence and entity as a putative ‘self’. This necessarily creates a delineation between what this imagined self regards as its own subjectivity and an otherness of objectivity. Is this about right so far?

So right so far!
That is our reality, as phenomenologists would regard, of our subject and object and the conscious. I would add deeper being but also witness and from our existential depths and knowing must come an embrace of our feeling and deeper being. We must regard our self and what we may experience to be projection, to brave a slow down to our self and to the present who is the whole body and who, beyond our here and now, encompasses all our times and places we may experience, be in and be.

One of the things I try to establish is the distinction of our identity or self from the whole body or whole self, and our projected reality from the whole body in and of reality, who projects our reality. In our normal knowing or cognitive reality we can determine or sense and form notions about the things we experience. There is a problem in regarding the actual self or in self referencing. It manifests as a repulsion as if to maintain the necessary separation for having an experience between the subject and object. But both the subject and object are within the whole body who projects them both.

Trying to get to the self itself is like the camera trying to take a picture of its film or sensor; I call it the “self referencing conundrum”. The witness is even harder to determine, but must be there for us to be aware of what we experience and self aware, and is a vacuous absence, a countenance to our manifest-ant parts, namely what we experience and the self. We cannot grasp our self or the witness in the direct cognitive sense we normally determine things, where in our reality things of the real world are projected representational in being a “virtually” real version. It is good enough and functional enough for us to dominate the globe. But not for approaching the self.

We must regard and relate beyond our self. It is the whole self who embraces and encompasses all his or her parts,

I realise ideas such as we are discussing here are very much open to interpretation, though what you say sounds something akin to what I have written of myself [http://wp.me/P4wkZJ-8d]. I write of an inner sway or influence, one which invites us into the always present contentedness of the body/sentient system. It is as if the whole knows itself as itself, rather than as an image of itself such as a mood or mental state, which are representations; it is unconcerned by judgements and psychical constructs, which in truth, only concern themselves. I cannot be sure there is any significant correlation with what you write of here of course Phil. Funnily enough, I have also often cited a similar analogy to that which you cite in your comment:

CASSIUS Tell me, good Brutus, can you see your face?

BRUTUS No, Cassius; for the eye sees not itself, but by reflection, by some other things.

To start, I’m Tach. Hi, Hariod. And it’s great to find one another. I’ll get straight in.
I emphasize the whole self, whole being and whole body as who is alive in creation and, of creation, is a happening, multi-pointed (recent post: https://realityhc.wordpress.com/2014/12/30/multi-point-reality/) being. We are a projected part, but isolated from our relation with our whole being in identifying with our self and what we experience.
All human experience, notion and sense as well as all states and conditions of being, are projected parts of the whole body. We may say this, but then because it is about us and our whole, we may try being a projected part/ see if it is like that for you, and see if you can relate to the whole being you belong to as a projected part – the whole self, who creates and places your world views, beliefs as well as the experience and sense for forming our notions.
The beauty of projection is that it connects our self and our reality to the nervous system and the human body. Their upright structure and form – the level brain, vertical spine, and even nerve roots, floating on solid level pelvis – give frame work for us to place our selves and our reality in relation with the whole body, our whole and maker. This delivers the levels and regions that make and define our reality and process in becoming a part.
Our traumas and stresses are played out and carried through the body including the organs, and this too may be indicated in projection for us. With orientation in space and with the whole body, all that is projection in our reality may be placed in relation with the whole body, be made presentable material to the substance of the whole body, of whom projection is a part.
I hope to further indicate, demonstrate and initiate our relation as a projected part with the whole body.
I think we are talking about the same thing. Our self and our seemingly real reality and reality, creation, nature, the way. As mentioned, I emphasise the whole body. The Gestalt of our part is no play without our whole for us and our all to be a part of. Our here and now as well as our past are projected parts of a whole being who is present in the present.
I think it is relevant, do you? How can it stick, where can it go?
I express it in art and poetry, the hc and reality, our projected part and the whole body – explain it, but also practice it, it is happening and I can demonstrate what happens on my body, other’s and with illustrations.

Hi Tach; I apologise for repeatedly referring to you as ‘Phil’, and I can’t recall where that came from now – perhaps I saw a comment from ‘Phil’ and thought it was you, the blog’s author.

“We are a projected part, but isolated from our relation with our whole being in identifying with our self and what we experience.” I think I see that slightly differently, in that what you say implies that something other than the putative ‘self’ identifies with that same ‘self’. I would say that the ‘self’ knows of itself egoically; that means it identifies itself with itself and experience via having access to cognition; and it regards itself as the agent of action and ‘experiencer’ of experience. So, the identification is not something apart from the ‘self’ – as if there were some homunculus within the homunculus. In any case, the whole appears within awareness which is itself undifferentiated by location or discrete, autonomous entities.

What you call ‘projections’, I tend to think of in terms of the representations of the mind. These fall into two categories: primary representations of sense data and which include mental constructs, and meta-level representations which are a superimposition the mind gathers together and constructs out of primary representations. Neither of these levels of representation ever can present to us any totality of our being. For that to happen, awareness has to know itself as itself, not via the perspectives of subject and object. So, the body, which is generally regarded as an object (some discrete counterpart to mind), is also what sees itself as itself, rather than as an image of itself – your ‘projection’.

As I said before, it’s quite possible that any apparent differences are largely semantic, and so I look forward to reading more of your work as time goes by.

Thanks Hariod, great to have this exchange and sort our names out as well !

How we do things in our self or the mechanism by which we do things like identify and remember, even with our bodies eg. throw a spear, is difficult to determine. The whole body has the eyes but we think we see, and the setting up a means to observe one’s self, affects our situation.
We may become aware of being identified, but it is another thing to determine or be certain. What is identification, who and what is identifying and being identified, and how ? Rather than try to determine what it is or what is going on, it suffices to know that it or we in our reality is there. Not to avoid the problems of determining and self referencing but to exist or be as projection or projected actuality, so as to be in relation with the whole body.

The whole we sense or that manifests in our mind, as well as our deeper feelings and sense of our being, is all experience, and a projected part of the real whole self, within which we may contemplate our whole beyond our sense. We normally relate to things we think we are separate from, within our projected reality. We do not know how to relate as a part with our whole.

I try to stay with orientation, in space and with the whole body.

First, to allow for the mere possibility, we must distinguish reality and the whole body in and of reality from our projected reality that includes our mind’s reality, our reality of identity and experience, and our deeper conditions of feeling, being, instinct and intuition. Rather than lost, engaged in our identification within our reality, we can make our selves presentable to be related with our whole – there, not as-is as phenomena witnessed, but as a projected actuality there, including the witness (constructology, after phenomenology).

We as an identity, are a part of a “construct” or make-up projected by the whole body from his or her nervous system. What happens to us in relating with our whole includes all that can happen to us in our reality. Our everything, all that we are, and may be or become, experience and have, or happens (to us, me the identity), are projected parts. Beyond stage, process and development and at each stage, process and development is the whole body and our relation with him or her. The whole is a real being, physical in gravity, present in the present, in real space and time (rather than our projected sense of our time and space in our reality of experience). The whole is more than the sum of his or her parts indeed, and in parts becoming more of a part the whole must be more integrated and complete.

The whole body is also of upright human form. The brain-spine and nerve roots float pristine in their skeletal casing of skull and spine, central and on the mid-line within the whole body. The whole body is a reference for ideals (for our whole), but also for our reality. We are projected around the head. We may extend in what we experience out side and within, or change in our self or identity having an experience. There is also a witness and conscious, to be aware of and conscious of, being and having an experience. We extend in our reality in relation with the whole body, projected from beyond any sense of body, by the whole body, through the whole body.

Generally people can follow projection, that our reality is projected by the whole body. However, the consequences of projection reach both the self and reality. We may not put two and two together, but at two ends of projection is the whole body in and of reality (multi-pointed as reality is, and more than the sum of multi-pointed parts as the whole), who projects our reality, and all that is us of our reality as parts including separation and distance, objectivity and independence, our self and experience, the world and what we experience, the conscious and witness, our sense and deeper being.

We can regard the whole body, with the image of level brain, vertical spine, even nerve roots, and on level other end or pelvis, as a godly being of creation, wilderness, nature, wholy ghost, Buddha hood, Nothingness, the way, Jesus, our whole, truth and being, reality.

I’m glad to have this opportunity to determine things with you, and thank you for persevering with me to clarify matters pertaining to our reality and self. It is wonderful to come towards an understanding of one another, and know that we may be and with what we understand. In having discussed the self and whole self, and reality, we may be with who is there, what happens and in our part, for you and me in different whole beings at different places on Earth.